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Saturday, May 24, 2014

The mind which is nothing but the reflection of the Self, is a very great wondrous power in its pure state. It is so powerful that it can create and see anything which it thinks of intensely, in gross form.
The mind which is nothing but the reflection of

The main point of Yoga is to collect the scattered thoughts into one and fix the mind on that one thought only. The worship of God is a means to focus the mind on one point, setting aside the other innumerable thoughts concerning one’s daily activities rising (in one) during the waking state. In the Path of Love (Bhakti Marga) when such confidence in God: “God will look after everything in my life; why should I think and worry about it” increases, thousands of unnecessary thoughts will depart.

But this alone is not sufficient. The important point in Bhakti Yoga is to fix the mind on one name and form of God, and not change the worship from one name and form of God to another and thereby allowing the mind to branch out into so many thoughts and waver.

The right sign that one has understood thatGod is one only, is one’s clinging to one God only.Spelling and singing so many different names ofGod, only betrays the lack of faith and understandingof the oneness of God!

Friday, May 23, 2014

Very often, I would go to TPR‟s room outside the ashram and wait for him. One day, as he came out of the room, he was murmuring, “The grandfather sowed; the grandson is reaping.” He kept muttering it repeatedly.

I asked him, “What are you saying?” He then gave me a beautiful explanation, “One day, a devotee offered a huge bhiksha - a traditional feast given in honour of a saint - to Bhagavan in the ashram. While I was expressing joy to my friend over the feast, Bhagavan walked in. He had heard our exchange. He smiled and then turned in my direction and said, „Thinking about bhiksha? Your grandfather‟s house was the only one I entered to eat after coming to Arunachala. Every day, your grandfather would regularly visit the temple. He was a staunch devotee of Lord Arunachaleswara. A tall and heavy built man, he adorned himself with a rudraksha garland and other beads. In those days, around 1896, I used to stay inside the big temple near the Gopuram Subramanya shrine at the entrance of the Arunachaleswara temple. Every day, your grandfather would sit in front of me for a while without saying anything. I was a young boy of sixteen. He was an elderly person, but he too kept silent when he was with me. He was a well known person in the town and a lot of important people used to be his guests. One day, a very important person came home and arrangements were made for a feast. Even on that day, after your grandfather came to the temple to have the darshan of the Lord, he came to me and sat down. After a while, he got up and then, abandoning his usual silence, said to me, „Get up! We will go to my house, have bhiksha and come back.‟ I was not used to talking in those days. I made signs to indicate my unwillingness. He did not heed me. He was big and strong, while I was thin and weak. He repeated his request. I persisted in signalling „no‟. Since I didn‟t budge even a little, he bent down, linked my arms to his, forced me to get up and follow him. I was thus forced to enter his house. He made me occupy the most important place and spread in front of me a leaf much larger than the other ones. He himself served me. After I finished my meal, he ate. In those days, I never had a bath.

My body would smell, and so nobody would come close to me. Yet, your grandfather used to come unfailingly and sit close in front of me. Many people in town came to see me and then went away. Your grandfather alone realized that though young, what was in this was fullness.‟

” TPR had tears in his eyes when he narrated this. He concluded, “Ganesan, it is solely my grandfather‟s devotion to Bhagavan that is now enabling me to enjoy his holy presence and experience the inner felicity which Bhagavan is showering on me every day.”

Thursday, May 22, 2014

In the 1940s, a staunch devotee of
Bhagavan, who was also a hard working ashramite had to leave the ashram.
Before leaving the ashram he felt so abashed and embarrassed, that he
did not have the courage to meet Bhagavan. The other ashramites were
helpless in persuading him to stay as he had left unnoticed the previous
night.

TPR was accompanying Bhagavan during his usual morning
walk on the hill. Assuming that Bhagavan did not know what had happened
the previous evening, TPR told him that
this ashramite had left under undesirable circumstances. TPR did so with
a sincere, heavy heart for he loved this person very deeply. Bhagavan
stopped walking and turned towards TPR and said, in a harsh and
uncompromising tone, “Just because some one has slipped down one foot,
remember sir, you have not moved even an inch up. Beware! Beware!”

Though Bhagavan‟s voice had a tinge of pain and anguish, these words
were spoken with such sternness and authority that TPR got a shock and
was almost knocked down to the ground. Seeing his pitiable condition,
Bhagavan became mellow, turned back and continued walking with his
usual, calm and measured strides.
Realizing that TPR had not yet
got back his composure, Bhagavan told him with great love and
affection, “There are no others. One takes the body to be oneself.
Hence, one treats others also as bodies. These is only „I AM‟. When
attention is turned inward to „I AM‟, these so called bodies, minds,
worlds, good and bad actions, are found to be not there. Attention
turned inwards, there prevails only the Truth. Turned outward, there is
nothing but untruth. “I AM‟ is the head of the coin. „No others‟ is the
tail of the same coin. You are thus, ever the Truth. Plunge within and
be the Truth, always.”

After a pause Bhagavan continued, “How
does one see a fault in the other? The appearance of the other is taken
to be true, which itself is an error. Added to that, one sees a fault in
him. That is, one already knows what a fault is, which means the
mistake is born only in the one who cognizes. One then shifts it to the
other on the back of spurious proofs based on one‟s valid or invalid
reasoning. Who is corrupt now? Who is at fault now? Who is the culprit
now? So, turn every outward movement inwards.

Be the silence, your true Self, every moment. Now, where is the room for any division?”

Wednesday, May 21, 2014

(The following article, which describes the life of a unique devotee
of Bhagavan Ramana, was written by Darlene Delisi Karamanos, using Dr.
G. Swaminathan's Biography of Guru Devi Sri Janaky Matha for source
material.)

Sri Janaky Matha was a wife, mother of seven
children, community volunteer, devotee of Bhagavan Ramana Maharshi and
an enlightened soul. Her amazing life of inner visions, spiritual
yearning, surrender and bhakti inspires all to pursue the spiritual
ideal, delve into the Supreme Self and not waste even a minute in the
process.

Born on July 27, 1906, the child Janaky exhibited
unusual detachment. She accepted all things with a joyous heart. Janaky
was full of devotion to the local deities, Sri Viswanatha and
Visalakshi, and as she grew in years, Janaky desired to be like Sita,
the ever-faithful, pure and holy wife of Sri Ram.

In her
thirteenth year her uncle discussed with Janaky her willingness to marry
a doctor who was then thirty-two years of age. When told that the
widower had two daughters, aged two and six, Sri Janaky replied, "What
of that? That doesn't make much of a difference and, after all, I like
children." Even though her parents were not too keen on this matrimonial
arrangement because of the extreme age difference, Janaky intuitively
felt that the doctor would be helpful in the attainment of her goal of
Liberation. So in 1919, Sri Janaky married Dr. C. S. Ganapathy (known
hereafter as 'Doctor'), in a quiet ceremony performed before Lord
Venkataramana of Tirupathi. The Doctor was often heard to remark:
"Wherever you (Janaky) go, I shall follow you." And where else could she
go, but to God? Living in Tirupathi, Sri Matha's devotion to Sri
Venkataramana grew steadily.

In 1921, she gave birth to a daughter
and named her Padmavathy, after the consort of Lord Venkataramana. Then a
son, Srinivasa Subrahmanya, was born, and several years later another
daughter, Sarada.
There came a point in her life when she
realized: "To none but Him (God) should true love be directed. To turn
to the Divine is the only truth in life." From that day on she continued
to take care of her family and responsibilities but shifted her life's
ideal to that of total devotion to God.

At the age of twenty her
daily routine was as follows: She read the Gita and other Scriptures
until about 1 a.m. every night. Janaky would get up at 5 a.m., finish
her ablutions and meditate until 7 a.m. Then she would take a bath,
recite hymns while attending to household work for about three hours,
and after sending the children to school and the Doctor to work, she
would engage herself heart and soul in worship until 1 p.m. From 1 to 4
p.m. she was busy looking after the needs of her husband and children.
At 4:30 p.m. she would go to the Ladies' Club (which did much volunteer
community service), attend meetings, play tennis and return home at 7
p.m. Upon returning home she would meditate for an hour before taking
her supper of gruel and milk. Though she took very little food, she was
healthy and always cheerful.

Although the Doctor was then earning
a good salary, owing to various reasons, there was a lack of funds. One
day before going to bed she prayed to Sri Subrahmanya to keep her
carefree by taking on His shoulders the oppressive burden of the
family's welfare. The next day, a sannyasi (ascetic) came to her house.
She was all alone when he said to her, "You were calling me yesterday. I
have come from Palni. Leave to me all your family worries and worship
me with a carefree heart. Whatever is needed for the family - be it
money or other needs and necessities of life - will be provided for." He
asked her to give him the promise that she would never forget him.
After she agreed, he disappeared.

After this she had many wonderful spiritual experiences and visions of deities, often lasting the whole night.
Sri Subrahmanya came twice more in the disguise of a sannyasi. When
Janaky revealed this to the Doctor, he replied with scepticism, "I will
believe your words only if He comes here when I am in." Janaky
responded, "If that be your desire, let it be so."

The Doctor had
just returned for lunch when they both felt a presence outside. Seeing a
sannyasi, both Janaky and the Doctor came out and offered him a chair.
He took some food and said, "You wanted me to come when your husband is
in, and here I am." To make the Doctor believe His Divinity, He
exhibited some psychic powers. He asked for another chair and requested
Janaky to be seated. She felt reluctant to sit on the same level with
Him, but he insisted and asked her what more she desired. Janaky
requested Him to bless her with a Sadguru in human form.

What the
sannyasi next said to her shocked her very much. "I am none none other
Subrahmanya. Much pleased by your meritorious actions and depth of
devotion, I have a longing to be born as a child to you. I will play
with you for two years and then my power will get infused in your
heart." Janaky exclaimed, "My Lord! You want me to plunge deep into the
ocean of samsara (worldliness) when my desire is to ferry across it."
She argued that she would not be a good person to bring up an
incarnation since she was on fire with renunciation. What if she forgot
His Divinity and scolded and punished him? What if she took pride that
she had Subrahmanya at her beck and call; she would be in the depths of
delusion. What if she turned to psychic powers and fell short of her
goal of realization? Lastly, she begged, "Let me be blessed with a
Guru."
With a smile of His face, Subrahmanya said, "Am I not your
Guru? Anyhow, if such be your wish, there is a Mahatma by name Sri
Ramana Maharshi in Tiruvannamalai. You may go and have His darshan." He
showed Janaky a photo of Bhagavan Ramana that he was carrying. It was
the first time that she had heard about Bhagavan Sri Ramana. Saying that
he would come again to discuss with her His desire to be born as her
child, He disappeared from sight.

Her heart then surged with an
intense love for Bhagavan Sri Ramana. She continued with her
meditations, worship, household chores and volunteer work. Day by day,
Janaky could feel a number of changes happening to her nervous system.
Her visions continued. A severe pain developed in her spine and she
became bedridden. Her nerves seemed to have been shattered and often the
heartbeat was faint and hardly audible. In spite of all this, her mind
remained peaceful. Friends wanted her to be seen by specialists, but the
Doctor was sure it was not a disease to be treated medically and that,
by the grace of God, she would be all right. This state continued for
forty days and then disappeared as mysteriously as it came.

After a
few days, a sadhu appeared before her and again asked about Subrahmanya
being born to her. Again she pleaded that she didn't need obstacles, but
a helping hand. The sadhu assured her that, "Begetting a son will in no
way shackle you in bondage. There will be no hindrances to your
spiritual progress."
Janaky and the Doctor went to Sri
Ramanasramam on April 20, 1935. Her long cherished yearning was now
going to materialize. Bhagavan was sitting in the meditation hall. The
moment Janaky entered the hall, the full and gracious look of Bhagavan
fell on her. She stood motionless, intoxicated with the nectar flowing
through Bhagavan's eyes. Bhagavan asked her to be seated. Her heart
swelled with joy. Her mind was ready to absorb the full flow of
Bhagavan's Grace. Throughout that night she enjoyed visions of Bhagavan
blessing her.

To Janaky, Bhagavan was no different from the
formless Arunachaleswara. In the evening hours of their departure day,
Janaky knelt before Bhagavan and spoke to Him of her desire for
liberation and Sri Subrahmanya's decision to incarnate in her womb. She
also revealed her experience of the all-pervasive nature of the
Paramatma and awaited instructions from Bhagavan as to what she should
do next. He said, "Continue doing it in just the same way."

With
the infant Swaminathan, Janaky and the Doctor returned to Sri
Ramanasramam for the blessings of Bhagavan in August 1936. For a long
time Janaky had been praying for her husband's spiritual awareness to be
aroused so that he might not, at any time, stand in the way of her
spiritual progress. Bhagavan asked both the Doctor and Janaky to come
before him and he read aloud "Upadesa Saram" (Essence of Instruction)
and asked them to follow it. Janaky's heart was overflowing with joy.

To quote from Janaky Matha's biography:

".From the moment she first came to Bhagavan Sri Ramana, He was her
all. She reasoned, 'There is only one thing in the world worth
achieving: the root cause of the whole universe, the 'One Without a
Second'. I must attain it, realize it and experience it with Bhagavan's
Grace."

Physically and mentally drained by her spiritual
experiences, Janaky sought Bhagavan's help in October 1936. At an
opportune moment, she prostrated before Bhagavan and poured out her
heart to him. She told of her spiritual experiences and begged for his
protection and the removal of obstacles in her quest for Liberation. She
also expressed her fear of becoming deranged because she had no Guru to
guide her. Bhagavan replied: "Who told you that you have no Guru? Don't
get disheartened. I am here as your Guru; nothing will upset your
mind." With that assurance, she transferred all her cares and worries to
Bhagavan Ramana.

About a year later, Janaky felt something like a
forceful explosion at the back of her head and powerful currents
throughout her spinal cord. She did not think her physical body could
withstand it. She said to herself, 'Let things take their own course.
The grace of the Guru will do what is right and good for me.' This state
continued for twenty-six days after which she asked the Doctor to take
her to Sri Ramanasramam. He was reluctant at first due to her evident
weakness, but allowed himself to be persuaded. Sri Bhagavan's full
glance of grace poured forth blessings and strength on her. Even before
Janaky had informed Bhagavan of her experiences, he spoke to her about a
similar experience he had had in his early days: "Look here. Don't get
frightened. One day while I was lying in bed I felt as if I had been
bombed from inside at the back of my head."

The young
Swaminathan, who had just completed his second year, said to Janaky in a
sweet, childish voice, "Mother, see here! That Bhagavan we saw there in
Tiruvannamalai is always standing near you. He follows you wherever you
go." These words were a source of great consolation and joy as Janaky
continued to feel the protecting grace of Bhagavan.

It was January
of 1938 when Janaky's body became rigid from her toes upward. She
thought she was nearing her end. Her mind withdrew into Sri Ramana in
the heart. She had many visions and experiences, but the one that
crowned all others was the experience of the dynamic force or Sakti
ascending and embracing the Supreme Self. The kundalini continued to
push upwards and tried to break through the spot in the top of her head.
Janaky cried out, "What are you trying to do? Bhagavan Sri Ramana and I
are inseparable! Against the downpour of the Guru's Grace, you can do
me no harm." With this, the force stopped its attempts and bodily
feeling returned. She told the Doctor that she had at last been set free
from the rounds of birth and death and had attained her long cherished
goal. The purpose of her earthly life was fulfilled. By the grace of
Bhagavan Sri Ramana, Janaky became a Jivanmukta (liberated soul) at
thirty-two years of age.
Janaky had travelled between
Ramanasramam and her home whenever she felt the need to be near
Bhagavan, but on January 18, 1938, while visiting Ramanasramam, she did
not feel like continuing in family life. Doctor was upset and felt as if
he had now lost his second wife. The younger children were
grief-stricken. Their appeals and tears did not dissuade her as she was
revelling in a glorious spiritual realm. Then, the next morning, she
remembered the promise she had made to Bhagavan to remain in the family
for five more years. She immediately said she would go back with them to
Kakinada. Bhagavan gazed at her and said, "Did I ask you to become a
sannyasini? Look at me. I have not taken sannyasa and do not wear the
ochre cloth. You have only one family, but I have to shoulder the burden
of all these devotees and their families." She knew then that
renunciation must be in the heart.

Janaky was wondering why she
should be having so many visions and experiences when her only desire
was to be free from the cycle of birth and death. Bhagavan gently said,
"Can one get this for the mere asking? It seeks the heart where it wants
to shine."

As the Doctor and Janaky were preparing to leave,
Bhagavan told the Doctor, "You doctors say that the heart is at the left
side of the chest. But the whole body is the heart for yogis. Jnanis
have their hearts both within and without." He then gazed at Janaky and
again assured her: "I am always with you."

Bhagavan was her All.
She desired only to contemplate the Holy Feet of Bhagavan. In the months
and years that followed, devotees were drawn to Janaky as bees to
honey. She began to be addressed as Sri Matha. She took a few of them to
Sri Ramanasramam and said to Bhagavan, "All these people seek me as
their Guru.I have never wished to be a Guru. I would request Bhagavan,
in all humility, to kindly accept these devotees as Bhagavan's
disciples."

Bhagavan said, "When you are above likes and
dislikes, desires and aversions, let things take their own shape. To the
extent they believe in you, they will reap results. I will protect
those who, with full faith, trust in you."

Another incident that
happened at Ramanasramam occurred when an oil lamp went out and the hall
was in darkness for a few minutes. When the light came back,
three-year-old Swaminathan exclaimed, "The light failed and Bhagavan was
not visible; the light came back and Bhagavan is seen!" Bhagavan turned
to the boy and said, "What you say is precisely correct. When there is
ajnana (ignorance), God is not realized. With the dawn of jnana
(wisdom), He is seen." As it was Bhagavan who gave Sri Matha her light
of wisdom, she decided to pay for the electrification of the Ashram.

Even after realization, Sri Matha carried on with her domestic and
social activities. She was elected President of the Child Welfare Centre
and Vice President of the Ladies' Club. She performed all her actions
for God's sake in a supremely detached manner. With equanimity of mind,
she saw the Lord in all of the world.
To some people she would
advise, "Lead a righteous life and discharge your duties to the family,
conduct family worship, practise charity, have an abundant life and
learn to gradually still the waves of passion." To others who wanted to
know more about Liberation, she taught, "Always nurture Divine thoughts,
obliterate likes and passions and surrender to the Guru."

There
were times when Sri Matha was lost in samadhi, oblivious to her
surroundings. Food had to be forced into her mouth for sustenance and
she had to be bathed by others, as she was oblivious of her body. At
other times she attended to her routine work and concealed her exalted
state.

After the marriage of her daughter, Sarada, Sri Matha was
making final arrangements for a permanent stay at Sri Ramanasramam.
After bowing before Bhagavan, the ten-year-old Swaminathan poured out
his sorrow, weeping bitterly and rolling on the ground. He sobbed, "Pray
give us back my mother and order her to come with us to Thanjavur."

Bhagavan, with a voice choked with emotion said to Sri Matha, "What can
I do?" Then turning to Swaminathan said affectionately, "Take your
mother and go back to Thanjavur." Sri Matha submitted to Bhagavan's
request and returned with the Doctor, Swaminathan and the three-year-old
Ramachandran.
At Sri Matha's request the southern portion of the
family house remain as an ashram and spiritual centre with Sri Bhagavan
as the Sadguru. The main objective of the centre is to spread the
teachings of Bhagavan Ramana.

Moments before her passing away, in
April 1969, devotees and relatives chanted Bhagavan's hymn
Aksharamanamalai, with the refrain of "Arunachala Shiva, Arunachala
Shiva."

Sri Matha's life stands as a shining example of
perseverance to the ideal of Liberation and devotion to Bhagavan Ramana.
Once, when some of her devotees were having a lengthy discussion of
Bhagavan's 'Who am I?' enquiry, she halted them saying, "Enough of this
discussion! My head begins to swim with such dry and useless
discussions. Amma knows only one thing - to show devotion to Sri
Bhagavan." It was through such steadfast devotion that Sri Matha
achieved Liberation.

Saturday, May 17, 2014

Q: Yesterday, in my meditation, I found myself in the midst of the most glorious feeling! Waves of bliss washed over me and I expanded -- becoming truly one with the world. A: Is that feeling there, right now?
Q: Um, no, not really! But the memory is still there... and I feel
truly ennobled, merely thinking about it. What does this indicate?
A: That which comes and goes, however "ennobling", is still not the
Truth. The glimpse of the Self, as the attribute-less Absolute, is very
rare. Every experience is an interpretation of this Reality, exactly as
the entire phenomenal world is... albeit arguably closer to Reality, in
this case. Exactly as is the case with everything in the mind, this
could indicate several things -- some apparently desirable and some,
apparently undesirable. In some cases, it could lead to the entity
(Jiva) searching for a repeat of the same experience for the rest of the
phenomenal existence in that body. In certain others, it could herald
the desire for freedom (mumukshutvam), leading to eventual freedom
(moksham.)Simply be, and await the descent of Grace upon yourself... and you can't go wrong!

I traveled all over India looking for a Guru. I was in the army then
and so I had a superiority complex. (giggles) So, I would find a teacher
and ask them if they could show me God. Then all the devotees would
look at me and show me their king beards which they grew during their
fifty year stay with that particular guru. They would say, "We have
searched unsuccessfully for years! How do you expect to come in here
with your shoes on and see God in a minute?"
Then they would push me out. What to do?
But, if you search for something so intensely that you won't even take
food until you find it, then you will get what you want. So, this story
ends at the feet of Ramana Maharshi. I asked him, "Can you show me God?"

He said, "No God cannot be seen, he is not an object of senses which can be seen."
"Nee Naan Bhagavan:" You-I-God You can't see God because you are God! How can you search for That which you are?
At that moment I had trust that I am God and this trust didn't falter and still it stays.... You have to trust what you are.
~ Papaji

Friday, May 16, 2014

Kasan, a Zen teacher and monk, was to officiate at a funeral of a
famous nobleman. As he stood there waiting for the governor of the
province and other lords and ladies to arrive, he noticed that the palms
of his hands were sweaty.

The next day he called his disciples
together and confessed he was not yet ready to be a true teacher. He
explained to them that he still lacked
the sameness of bearing before all human beings, whether beggar or king.
He was still unable to look through social roles and conceptual
identities and see the sameness of being in every human.

He then left and became the pupil of another master. He returned to his former disciples eight years later, enlightened.

Thursday, May 15, 2014

Yoga means leading a disciplined life. This means that everything in
your home should have its proper place and shouldn’t be scattered here
and there. Even when you place your yoga mat on the floor, it should be
done in a neat way, not in a haphazard way. Even when you put your
clothing on a hanger, put it on nicely, carefully and make it look tidy. There should be discipline in all our habits—our eating, sleeping, working, in everything. That is Yoga.

Nothing
is haphazard in nature; there’s an arrangement in everything. Take a
flower and analyze the petals; notice how arranged, how organized they
are. There, you see tranquility; there is no restlessness. In yoga we’re
going back to nature. In our daily lives, we should learn to have this
tranquility in all our actions.

"The scene was a Kumbha Mela at Allahabad," Lahiri
Mahasaya told his disciples. "I had gone there during a short vacation
from my office duties. As I wandered amidst the throng of monks and
sadhus who had come from great distances to attend the holy festival, I
noticed an ash-smeared ascetic who was holding a begging bowl. The
thought arose in my mind that the man was hypocritical, wearing the
outward symbols of renunciation without a corresponding inward grace.
"No sooner had I passed the ascetic than my astounded eye fell on Babaji. He was kneeling in front of a matted-haired anchorite.

"'Guruji!' I hastened to his side. 'Sir, what are you doing here?'
"'I am washing the feet of this renunciate, and then I shall clean his
cooking utensils.' Babaji smiled at me like a little child; I knew he
was intimating that he wanted me to criticize no one, but to see the
Lord as residing equally in all body-temples, whether of superior or
inferior men. The great guru added, 'By serving wise and ignorant
sadhus, I am learning the greatest of virtues, pleasing to God above all
others—humility.'"
— from Autobiography of a Yogi (p.317)

Vedanta says that a knower of Brahman becomes fearless. Fear
originates from duality. Because an illumined soul experiences the
nondual Brahman, he can never fear anyone.
Once while in the
Himalayan region in Tihiri-Garhwal, Swami Turiyananda was living in a
thatched hut that had a broken door. One night he heard the villagers
cry, "Tiger! Tiger!" He immediately put some bricks behind the door to
protect himself. Just then he remembered a passage from the Taittiriya
Upanishad that declares that even at the command of Brahman the god of
death does his duty like a slave. His awareness of the Atman awakened,
and defeated the body idea. He kicked the piles of brick away from the
entrance, and sat for meditation." Fortunately, the tiger did not show
up.

If your conciousness travel with the breath,If your awareness travels with the passage of the breath, keenly enough, than you will see, distinctly see that what is You and what is your body, will stand apart, What is You and what is your mind, will stand apart

If You and your body-mind combination stand away from each other, than suddenly you will find, your ability to use your body and mind goes to a phenomenal scale.

We are actually misusing Bhagavan's grace by thinking unnecessarily of various thoughts. Why we think these thoughts and feel they are important..because we don't have love for Bhagavan that much.
Hence these thoughts get more importance in our mind than Bhagavan. If
we had love for Bhagavan, Bhagavan is ready to do anything for us. He is
ready even to think for us.

Sadhu Om used to say..'Bhagavan is the best servant you could imagine.
If we could surrender to Bhagavan to the dot, He will take care of
everything, even your thinking.'
Why we think about all these
various thoughts, problems, what I need to do tomorrow, how to fix the
problem, how to change myself, when I can be happy, where will I go
tomorrow etc etc ... why we think of all these things? Because we don't
trust Bhagavan that much.
If we really trust Bhagavan, you leave
everything to Him and just abide in Self. So Grace is always there,
always present in whatever form we want. If we are wise, we use the
Grace, if we are foolish, as we all are, we use it to go outward. The
habit of the mind going out is what we need to break the pattern and it
is done by practice atma vichara, by surrender and love for Him.
The motivation we have to practice is not anything but to seek the
Grace of Bhagavan.We just need to let the Grace do Sadhana for us.
Michael James https://www.youtube.com/watch?v=uLYCjjlldhI

Wednesday, May 14, 2014

Once, to illustrate the futility of empty, theoretical advaitic
knowledge, Papa narrated the following story. He was staying in a small
mandir in Jhansi when a man approached him and asked, "Who are you?"

"I am Ramdas," he replied simply.

"No, you speak a lie there," returned his visitor. "You are Ram
Himself. When you declare you are Ramdas, you do not know what you say.
God is everything and in everything. He is in you and so you are He.
Confess it right away.

"True, dear
friend," Ramdas replied, "God is everything. But at the same time, it
must be noted God is one, and when He is in you and everywhere around
you, may I humbly ask to whom you are putting this question?"

After a little reflection, the man could only answer, "Well, I have put the question to myself ".

Papa always stressed the necessity of absolute honesty and sincerity as
essential in the great Quest. Better an honest, dualistic bhakti than a
hypocritical advaita. Whereas bhakti, however dualistic, will lead
ultimately to jnana as jnana mata, the mother of jnana, advaita
practiced only with the head leads merely to confusion and hypocrisy.

D.: Should I do worship (upasana) for it?
M.: Worship is for mind control (chitta nirodha) and concentration.

D.: Should I do idol worship? Is there any harm in it?
M.: So long as you think you are the body there is no harm.

D.: How to get over the cycle of births and deaths?
M.: Learn what it means.

D.: Should I not leave my wife and family?
M.: How do they harm you? First find out who you are.

D.: Should not one give up wife, wealth, home?
M.: Learn first what samsara is. Is all that samsara? Have there not been men living among them and getting realisation?

D.: What are the steps of practical training (sadhana) for it?
M.: It depends on the qualifications and the nature of the seeker.

D.: I am doing idol worship.
M.: Go on with it. It leads to concentration of mind. Get one-pointed.
All will come out right. People think that freedom (moksha) is somewhere
yonder and should be sought out. They are wrong. Freedom (moksha) is
only knowing the Self within yourself. Concentrate and you will get it.
Your mind is the cycle of births and deaths (samsara).

D.: My mind is very unsteady. What should I do?
M.: Fix your attention on any single thing and try to hold on to it. All will be right.

D.: I find concentration difficult.
M.: Go on practising. Your concentration will be as easy as breathing. That will be the crown of your achievements.

D.: Are not abstinence and pure food helpful?
M.: Yes, all that is good. (Then Maharshi concentrates and silently
gazes at vacancy, and thus sets an example to the questioner).

D.: Do I not require Yoga?
M.: What is it but the means to concentration?

D.: To help concentration, is it not good to have some aids?
M.: Breath-regulation, etc., are such helps.

D.: Is it not possible to get a vision of God?
M.: Yes. You see this and that. Why not see God? Only you must know
what God is. All are seeing God always. But they do not know it. You
find out what God is. People see, yet see not, because they know not
God.

D.: Should I not go on with repetition of sacred syllables, (mantra japa), e.g., Krishna or Rama's name, when I worship images?
M.: Mental japa is very good. That helps meditation. Mind gets
identified with the repetition and then you get to know what worship
(puja) really is - the losing of one's individuality in that which is
worshipped.

D.: Is the Universal Soul (Paramatma) always different from us?
M.: That is the common belief, but it is wrong. Think of Him as not
different from you, and then you achieve identity of Self with God.

D.: Is it not the Advaita doctrine to become one with God?
M.: Where is becoming? The thinker is all the while the Real. He
ultimately realises the fact. Sometimes we forget our identities, as in
sleep and dreams. But God is perpetual consciousness.

D.: Is not the Master's guidance necessary, besides idol worship?
M.: How did you start it without advice?
D.: From sacred books (puranas).
M.: Yes. Someone tells you of God, or Bhagavan Himself tells you.
In the latter case God Himself is your Master. What matters it who the
Master is? We really are one with Master or Bhagavan. The Master is God;
one discovers it in the end. There is no difference between human-guru
and God-guru.

D.: If we have done virtuous action (punya) the achievement will not leave us. I hope.
M.: You will reap your destiny (prarabdha) that way.

D.: Will not a Wise Master be a great help in pointing out the way?
M.: Yes. If you go on working with the light available, you will meet your Master, as he himself will be seeking you.

D.: Is there a difference between prapatti (self-surrender) and the Path of Yoga of the Seers?
M.: Jnana Marga and Bhakti Marga (prapati) are one and the same.
Self-surrender leads to realisation just as enquiry does. Complete
self-surrender means that you have no further thought of `I'. Then all
your predispositions (samskaras) are washed off and you are free. You
should not continue as a separate entity at the end of either course.

D.: Do not we go to Heaven (svarga), etc. as the result of our actions?
M.: That is as true as the present existence. But if we enquire who we
are and discover the Self, what need is there to think of heaven, etc.?

D.: Should I not try to escape rebirth?
M.: Yes. Find out who is born and who has the trouble of existence now.
When you are asleep do you think of rebirths or even the present
existence, etc.? So find out whence the present problem arises and there
is the solution also. You will discover that there is no birth, no
present trouble or unhappiness, etc. All is That; All is Bliss; we are
freed from rebirth in fact. Why fret over the misery of rebirth?

Saturday, May 10, 2014

Ram Dass : I sit with a lot of people who are dying these days because I am very
interested in seeing whether we can develop a metaphor for dying that
isn’t quite as horrendous as the one we have going in the West. Because
our metaphor for dying comes out of philosophical materialism where a
person that is dying is surrounded by people who are saying “you got to
be up and around tomorrow. Don’t talk nonsense about death.” Then they
walk out into the corridor and say “she won’t last the night.” I mean,
just total hypocrisy.

While
you can’t kill anybody you can’t prolong life. You only know whether or
not life is to go on or not when you are yourself not afraid of death.
Otherwise your fear totally distorts your perception all the time and
you just panic when somebody is near death. Recently Wavy Gravy called
me up, he is a very beautiful guy. Wavy said there was a boy who was
dying here in San Francisco, and asked if I would visit him. And I said
sure, so I went over and visited with him. He was about 23 years old and
he was dying of Hodgkin’s disease. It was last August. We met at Tom
Wolf’s house, and I went over to the kid and I said to him “I hear your
going to die soon.” He says “yeah.” I said “you want to talk about it?”
He says “ok.” So we started to talk about dying. After a while he went
to light a cigarette and I noticed that his hand was shaking, he was
very thin and weak. And I suddenly got totally paranoid and I felt like
“gee what right have I got to be coming onto to him? After all, he’s the
one that’s dying.” So I said “hey if I am coming onto you, you know,
just tell me to go away. I don’t have to do this.” And he says “well,
being with you is getting me nervous, but the reason is because as death
is approaching I’ve been looking for the strength to die and you are
the first person I’ve met who doesn’t seem to be afraid of dying. And
that’s just what I am looking for.”

And I feel like a child in
this scene, and I’m just so excited by it that I am shaking. He was
giving me the license – he was giving me the license to be with him. And
we went on being together for quite a while and then he died later on.
And what I recognize now – there’s a woman that just died in New York
last year, her name was Debbie Matheson – she’s a beautiful woman. She
was in her forties, she had two children and she was married to an
author by the name of Peter Matheson. She was connected with the Zen
Center in New York City, and when she was dying she was put in Mount
Sinai Hospital to die. So the Zen students all came to her room every
night and meditated and they turned the room into a Zen temple. And what
happened was the first night they did this the doctors, the three young
residents came to visit her room making their rounds, which usually
consists of pushing open the door with that kind of hearty hail good
fellow well-met type, you know, “how we doing today? Did we eat well
today? Let’s look at that chart.” You know, that type of thing. They
walked in and they faced all these beings sitting like this with candles
and incense and the room was darkened and it freaked them out
completely. And the second night they came in a little more gently, and
by the third they would open the door very quietly and come in and stand
in awe for a little while and then go away.

There, right in the
middle of Mount Sinai they redefined a whole new metaphor, a metaphor
that can be created through the strength of mind because you can create
your universe anywhere you are. Once you recognize that, a hospital is
merely a collectivity of minds who share a certain model about what it
is all about. And the problem is that this society is one where the
medicine men are knowledgeable, but not wise. And with the recognition
of that, we are now seeking wisdom not just knowledge in our healers.
And wisdom has in it compassion. And compassion understands about life
and death.

A doctor is committed by the Hippocratic Oath to save
life, but she or he does not have to be attached to that. They merely do
that in the same way a bus driver drives a bus. It is the emotional
attachment that they have to it that comes out of their own fear of
death that is the problem in medicine at this moment in the West. And
hopefully within a few years we will have an 800 number telephone number
like you do for getting a motel reservation where if you are going to
die in the next few months you can call that number and somebody will
come and hang out with you and provide help for you in defining a new
metaphor for how you’re going to die. And we’ll have some cassette tapes
that you can play when you are in pain that will help you figure out
what the pain is about, and how to use it to become more conscious. Because it’s obvious that the way to die is to learn how to live, and the answer to dying is to be present at the moment.Ram DassBerkley Comm. TheaterMarch 7th 1973

Wednesday, May 7, 2014

Question: Namaskaram Sadhguru, In one of your
discourses, you said we need to direct all our energies towards Shiva.
You said, “Whether it is love, lust, anger or greed, everything should
be directed towards Shiva.” How is it possible to direct one’s anger,
lust and greed? Love is understandable, but the others I do not
understand.

Whatever you do in your life, you can only do it with what you have.
You cannot do something with what you do not have. So whatever you have,
use that. It is not about whether Shiva gets something or not; he
really needs nothing from you. The important thing is that you learn to
direct all your energy – everything that you are – in one direction. If
you do not put everything that you are in one direction, you will not go
anywhere.

If your love is for Shiva, your lust is for someone in the
neighborhood and your hatred is for your friends, you will drive
yourself in five directions. One who is trying to drive himself in five
directions obviously is not serious about making a journey. But if you
put everything in one direction right now, you will go somewhere. I want
you to understand – you neither have love, hatred, lust or jealousy in
you. You just have life in you. What you make out of it is up
to you. You can make love out of it, blissfulness, depression or
frustration. You can make it pleasant, unpleasant, ugly or beautiful.

There is a wonderful story…On the way to Mysore, there is a place
called Nanjangund. Just after Nanjangund, there is a little ashram on
the left side called Mallanna Moolai. Over a hundred years ago, there
was a man there named Malla. At that time, Mysore City was one of the
few cities in South India which was planned and done-up beautifully
because the Maharaja had a sense of aesthetics. He created a wonderful
palace and gardens.

People would go to Mysore for everything – commerce, livelihood and
pleasure. They would either walk or go in a bullock-cart. But when they
came to this corner, which was 16 miles from Mysore, Malla would rob
them. People came to find out about this and instead asked if they could
make a deal with him. He became like a tax collector, and set up a
system where every person that passed would pay him one rupee, which was
a big amount of money at that time. The people hated this, so they
called him Kalla which means “thief”, and that spot became known as Kallana Moolai which means “thief’s corner.”

He collected money the whole year and then on Mahashivarathri, he
celebrated in a grand way and fed the whole town. He didn’t eat up this
money, he just had a little piece of land on which he lived, but he
robbed everybody and then conducted a big festival for Shiva. So when
two Veera Shaivas – sages who were also great devotees of Shiva – came
and saw what he was doing, robbing everyone and then having a big
Mahashivarathri, they were both embarrassed and intrigued by this form
of devotion. They talked him out of this and said, “There are other ways
to conduct this festival.” They set up a little ashram and Malla became
a monk along with them, and all three of them attained Mahasamadhi.

There are many wonderful stories about how Shiva is most pleased with
his devotees – not because they offer a lump of gold or a diamond, but
because they offer what they have. The message is, “You offer what you
have” because in the very nature of things, you cannot offer what you do
not have.
So the question is not about in what form you offer; you just offer
your life. In offering, your life becomes one-pointed. Once it becomes
one-pointed, it will begin to move. If it is a five-pointed star, it is
not going anywhere. It will just create tension in five different
directions. If you make a weapon, you want it to penetrate so you make
it one-pointed. It has to be sharp. Sharpness means its point is
limited.

Monday, May 5, 2014

Be aware of this persistent feeling that there's something more to do in order to attain the Self.
Somehow, you have been brought, so far, to a stage where you are
encouraged to leave aside all intentions, projections, fantasies and
simply keep quiet inside your being. Mind is inclined to say this is
not enough. It is suggesting you take some action. However, the Master
tells you to keep quiet and to focus on the Silence of your Heart rather
than the rush of the mind. You are advised to avoid the trap of waiting for something to happen. There may arise a little tension because of this advice to not go with the movement from mind. Learn to bear your own Silence by observing the tensions encircling it. Observe rather than react. Again, keep quiet.
Stay only as Awareness.

“TRIPPING OVER JOY
What is the difference Between your experience of Existence And that of a saint?

The saint knows That the spiritual path Is a sublime chess game with God
And that the Beloved Has just made such a Fantastic Move
That the saint is now continually Tripping over Joy And bursting out in Laughter And saying, “I Surrender!”
Whereas, my dear, I am afraid you still think You have a thousand serious moves.”
― Hafiz, I Heard God Laughing: Poems of Hope and Joy

Devotee: I feel that I am in the middle of bhakti (devotion) and jnana (knowledge).

Papaji: Total bhaktas cannot work in the world. People who commit totally to jnana become too proud, so half of each is good.

If you want to know the Truth, you must have one hundred percent love for the Truth. In this way there is no difference between the ways of love and knowledge. You need love to know and you need to know what your loving.

Different people may appear to take different paths. The intellectual
person is interested in the path of knowledge. The one who has love in
their heart will want to see God as love itself. God is love and God is
truth.

So, if you are intellectual rub your intellect and find
where all the intelligence comes from. You will find it comes from the
heart, which is Love. When you love you are loving your own heart.

Sit
quietly. Stop all thoughts [including day dreaming and all imagining].
Be aware of yourself, this is most important. If you are sitting on a
chair be aware of your weight on the seat and of the back of the chair.
Sense the pressure of your feet on the ground and of the clothing on
your skin -- you bring an observer into the picture by doing this.
Whilst stopping thoughts, and being aware of yourself, expand your
attention. See all that is facing you and on either side, smell and
hear, and without turning around be aware of all those around you. Hold
this. Watch what you see, feel, taste, smell and hear. Note what happens
inside you. All this with no discursive thoughts.

Just Be aware. Observe -- do not interfere. Do not worry about anything.

Consciously experience. Not as an achievement, or a conclusion or a goal. Become aware that what is seen is the "seeing".

'Become aware that what is seen is the seeing." And then experience
seer, seen and seeing, merging into Youself. What remains is "I Am",
Hold It. Keep holding It as long as one can. Remain fully aware. If
swerved, become aware of yourself once again and just be.

Saturday, May 3, 2014

At first one may not
be able to maintain unbroken Self-attention even for a few minutes. Due
to long habit, it is only natural that the mind will start to think of
some second or third person objects. Each time the attention thus turns
outwards, the aspirant again tries to turn it back towards the first
person. This process of slackening of Self-attention and then trying to
regain it, will repeat itself again and again. If the aspirant’s mind is
weak due to deficiency in the love to know Self, the slackening of
Self-attention will happen frequently, in which case a struggle will
ensue and the mind will soon become tired. Instead of thus repeatedly
struggling to regain Self-attention, one should relax the mind for a
while as soon as the initial attempt to fix the attention on the first
person becomes unsteady, and then again make a fresh attempt. If one
thus makes intermittent attempts, each attempt will be found to have a fresh force and a more precise clarity of attention.

If one presses one’s thumb on a pressure scale, the dial may at
first indicate a pressure of ten kilograms. But if one tries to maintain
that pressure for a long period of time, the dial will show that it is
gradually slackening and decreasing. On the other hand, if one releases
the pressure and after a brief rest presses again with fresh vigour, the
dial will show a little more than ten kilograms. Similar is the case
with Self-attention. If one struggles for a long time to maintain
Self-attention, the intensity and clarity of one’s attention will
gradually slacken and decrease. But if instead one relaxes as soon as
one finds that one’s Self-attention is slackening, and if after a brief
rest one makes a fresh attempt to fix one’s attention on Self, that
fresh attempt will have a greater intensity and clarity. Therefore, what
is important is not so much the length of time one spends trying to
attend to Self, but the earnestness and intensity with which one makes
each fresh attempt.

During the time of practice (sadhana) our
attention, which is now focused on second and third person objects, has
to turn back 180 degrees, so to speak to focus itself on the first
person. In the beginning, however, one’s attention may be able to turn
only 5, 10 or 15 degrees. This is because one’s turning is resisted by a
powerful spring – the spring of one’s tendencies (vasanas) or
subtle desires towards worldly objects. Every time one tries to turn
towards the first person, this spring of one’s worldly tendencies will
tend to pull one’s mind back again towards second and third persons.
Therefore the number of degrees one is able to turn will depend upon the
firmness of one’s desirelessness (vairagya) towards worldly objects and upon the strength of one’s longing (bhakti) to know Self. Such vairagyaand bhakti
will be increased in one by regularly practising Self-attention, by
earnestly praying to Sri Bhagavan and by constantly associating with
such persons or books as will repeatedly remind one, “Only by knowing
Self can we attain real and enduring happiness; so long as we do not
know Self we will be endlessly courting and experiencing misery;
therefore our first and foremost duty in life is to know Self; all other
efforts will only end in vain.”

As one’s desirelessness and longing to know Self thus increase by prayer to the Guru, by study (sravana) of and reflection (manana) upon His teachings, and by practice(nididhyasana) of
Self-attention, one’s ability to turn one’s attention towards the first
person will also increase, until one will be able to turn it 90, 120 or
even 150 degrees at each fresh attempt. When one’s ability to turn
one’s attention Selfwards thus increases, one will be able to experience
a tenuous current of Self-awareness even while engaged in activity;
that is, one will be able to experience an awareness of one’s being which
will not be disturbed by whatever one’s mind, speech or body may be
doing, in other words, one will be able to remember the feeling ‘I am’
which always underlies all one’s activities. However, this tenuous current of Self-awareness should not be taken to be the state of unceasing Self-attention, because one will experience it only when one feels inclined to do so. [Emphasis mine]

How then can one experience the state of unceasing Self-attention,
the state of unswerving Self-abidance? The Guru’s Grace will more and
more help those aspirants who thus repeatedly practise Self-attention
with great love (bhakti) to know Self. When a glowing fire and a
blowing wind join together, they play wonders. Likewise, when the
glowing fire of love for Self-knowledge and the blowing wind of the
Guru’s Grace join together, a great wonder takes place. During one of
his fresh attempts, the aspirant will be able to turn his attention a
complete 180 degrees towards Self (that is, he will be able to achieve a
perfect clarity of Self-awareness, completely uncontaminated by even
the least awareness of any second or third person), whereupon he will
feel a great change taking place spontaneously and without his effort.
His power of attention, which he had previously tried so many times to
turn towards Self and which had always slipped back towards second and
third persons, will now be caught under the grip of a powerful clutch which will not allow it to turn again towards any second or third person. This clutch is the clutch of Grace. Though
Grace has always been helping and guiding one, it is only when one is
thus caught by its clutch that one becomes totally a prey to it. If one
once turns one’s attention a full 180 degrees towards Self, one is sure
to be caught by this clutch of Grace, which will then take one as its
own and will forever protect one from again turning towards second and
third person objects. This state in which the mind is thus caught by the
clutch of Grace and is thereby drowned forever in its source, is known
as the experience of true knowledge (jnananubhutl), Self-realization(atmasakshatkaram), liberation (moksha) and so on. This alone can be called the state of unceasing Self-attention.

Significant ebooks who needs support on their path to Self-Realization

Sri Sadhu Om: The Path of Sri Ramana PART ONE: The Jñana aspect of the teaching: http://www.happinessofbeing.com/The_Path_of_Sri_Ramana_Part_One.pdf

Sri Sadhu Om: The Path of Sri Ramana PART TWO: On God, World, Bhakti and Karma:http://www.happinessofbeing.com/The_Path_of_Sri_Ramana_Part_Two.pdf

Thursday, May 1, 2014

There is a tribe in Africa called the Himba tribe, where the birth date of a child is counted not from when they were born, nor from when they are conceived but from the day that the child was a thought in its mother’s mind. And when a woman decides that she will have a child, she goes off and sits under a tree, by herself, and she listens until she can hear the song of the child that wants to come. And after she’s heard the song of this child, she comes back to the man who will be the child’s father, and teaches it to him. And then, when they make love to physically conceive the child, some of that time they sing the song of the child, as a way to invite it.

And then, when the mother is pregnant, the mother teaches that child’s song to the midwives and the old women of the village, so that when the child is born, the old women and the people around her sing the child’s song to welcome it. And then, as the child grows up, the other villagers are taught the child’s song. If the child falls, or hurts its knee, someone picks it up and sings its song to it. Or perhaps the child does something wonderful, or goes through the rites of puberty, then as a way of honoring this person, the people of the village sing his or her song.

In the African tribe there is one other occasion upon which the villagers sing to the child. If at any time during his or her life, the person commits a crime or aberrant social act, the individual is called to the center of the village and the people in the community form a circle around them. Then they sing their song to them.

The tribe recognizes that the correction for antisocial behavior is not punishment; it is love and the remembrance of identity. When you recognize your own song, you have no desire or need to do anything that would hurt another.

And it goes this way through their life. In marriage, the songs are sung, together. And finally, when this child is lying in bed, ready to die, all the villagers know his or her song, and they sing—for the last time—the song to that person.

You may not have grown up in an African tribe that sings your song to you at crucial life transitions, but life is always reminding you when you are in tune with yourself and when you are not. When you feel good, what you are doing matches your song, and when you feel awful, it doesn’t. In the end, we shall all recognize our song and sing it well. You may feel a little warbly at the moment, but so have all the great singers. Just keep singing and you’ll find your way home.

To begin to work toward establishing yourself in the eternal now, first limit time and space by not thinking about or discussing events that happened more than four days past or will happen more than four days in the future. This keeps awareness reined in, focused. Be aware. Ask yourself, "Am I fully aware of myself and what I'm doing right now?"

Once you have gained a little control of awareness in this way, try to sit quietly each day and just be. Don't think. Don't plan. Don't remember. Just sit and be in the now. That's not as simple as it sounds, for we are accustomed to novelty and constant activity in the mind and not to the simplicity of being. Just sit and be the energy in your spine and head. Feel the simplicity of this energy in every atom of yourself. Think energy. Don't think body. Don't think about yesterday or tomorrow. They don't exist, except in your ability to reconstruct the yesterdays and to create the tomorrows. Now is the only time. This simple exercise of sitting and being is a wonderful way to wash away the past, but it requires a little discipline. You have to discipline every fiber of your nerve system, work with yourself to keep the power of awareness expanded. Regular practice of meditation will bring you intensely into the eternity of the moment. Practice supersedes philosophy, advice, psychology and all pacifiers of the intellect. We have to practice to keep awareness here and now. If you find yourself disturbed, sit down and consciously quiet the forces in yourself. Don't get up until you have completely quieted your mind and emotions through regulating the breath, through looking out at a peaceful landscape, through seeking and finding understanding of the situation. This is the real work of meditation that is not written much about in books. If you can live in the eternity of now, your life will be one of peace and fulfillment.

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One thing that is important to note here is that, whatever I may write about Isha Yoga, it is always about my perspective of Isha Yoga and limited. It can never give a complete view of Isha Yoga. To know about Isha Yoga is infinite.